Tazria Metzora 5786 - Rav Hershel Schachter

This week we're going to learn two sedras. Tazria metzora. You have a lot of dinim here. About dinei tumah. There are two categories of tumah. The Gemara distinguishes between tumah hayotzei l'mi gufo, something develops in the body a man becomes a zav, a woman becomes a zavah, nidah, yoledes, metzora. These are all tumah hayotzei l'mi gufo. Then you have tumas magah. If you have a dead body and you attend a funeral, so you're mekabel tumah mibachutz. Not that the tumah develops in your body. What's the difference al halacha l'maaseh between the two categories, tumah hayotzei l'mi gufo as opposed to tumas magah? So the Gemara learns out from the psukim that in Chumash Bamidbar, at the beginning of Bamidbar, it says, "U'shilchu min hamachaneh kol tzaru'a v'chol zav v'chol tamei l'nefesh." And it says three times machaneh, mentions three different men. "Kol tzaru'a v'chol zav v'chol tamei l'nefesh." So the Gemara says there were three machanos. The machaneh Shechinah, that's the Azarah. Any tamei, all temei'im are not permitted to enter. The machaneh Leviyah, the Har Habayis, only one who has a tumah hayotzei l'mi gufo is not allowed to enter. One who has a tumas magah, let's say someone touched a meis, or someone touched a dead sheretz, someone touched a baal keri, so he's mekabel tumah mibachutz. So then when not tahor, you're allowed, you're permitted to enter the Har Habayis. And the Rabbanan, they divided Har Habayis up into three different parts, and they said that a tamei meis is not allowed to enter in the inner parts, but on the level of d'Oraisa, >> [clears throat] >> only one who has a tumah hayotzei l'mi gufo is not allowed to enter the Har Habayis. Then not to enter the whole Yerushalayim, that's only a that's only a metzora. Metzora not only is not permitted to enter Yerushalayim, is not permitted to enter any ayoros hamukafos chomah b'moshav ben Nun. >> The cities in Eretz Yisrael have more kedusha than the farms. One might have thought the reverse. But, how well do we know the demarcations of the three areas in Har Habayit? We have an idea of exactly where we want to mark. Different opinions. Everybody has a different sheet, though. Where how much is is Har Habayit. Yeah. Different opinions. So, the the Tosefta has the din in the the Rashba Mishnayot quotes it. It says if you have a beit samanut, you have to take the avanim michutz la'ir. It doesn't only apply to Ayarat Hamikdash any city in Eretz Yisrael. The cities have more kedusha than the farms. One might have thought that the source of all of the trouble is from the big cities. The Avodah Zarah Rashi and Chazal learn the farms that nice people. But, the din is otherwise. Din is that the farms have one level of kedusha and the cities have a higher level of kedusha. And Ayarat Hamikdash have even a higher level. So, the tamei the metzora'im are not allowed to enter Ayarat Hamikdash, but in even a manuga, you're not even allowed to leave it in any city. So, you have to have what's the definition of a city. What's the definition of a city? So, the definition is found in two Mishnayot. A Mishnah in Eruvin and a Mishnah in Eruvin. They're two different Masechtot. >> [clears throat] >> In the yeshivot in Europe, they used to make fun of the way the ba'alei batim learned. They didn't know how to learn. So, they used to make fun that two older gentlemen made up they were going to learn Baba Kama every day. And so, one they were both hard of hearing. So, one of them thought they made up they were learning Eruvin and the other one thought they made up they were learning Arachin. Totally unrelated different Masechtot. Everything was going well. The chavrusa was going well till one of them got to daf lamed beis and he made a siyum. The other one is still in the the middle. The other one goes to to much longer. It goes to daf kuf. The bottom bottom are not so bad. They they know how to learn. That's a hard of hearing. That's another whole case. But uh So there's a din The definition of a city is you have to have gimel chatzeiros. Gimel chatzeiros. And each chatze chatze is an area that has a wall around it. So it's reshus hayachid. Gimel chatzeiros. And each chatze you have to have a minimum of two batim. >> [cough and clears throat] >> How close do the chatzeiros have to be? You have one chatze in New York and one chatze in in Idaho and one chatze in Los Angeles. So it makes the whole United States into into one ear. That's ridiculous. Do they have to be contiguous? Do the chatzeiros have to be touching each other? The Tosefta says probably not. So Tosefta says the Mishnah is talking about batim being within shiv'im ameh v'shiyuraim, a little 70 a little over 70 amos. The Gemara learns that from a pasuk that's here. 70 amos and a fraction. 70 and a and a point two, I think. >> [clears throat] >> So that's about how close the batim have to be to each other that the city keeps on expanding. So Tosefta thinks that it's probably the same shiur for the gimel chatzeiros. You have to have gimel chatzeiros. Each chatze has to have minimum of two batim in it. Each chatze has to have a wall around it. And the chatzeiros have to be The walls of the chatzeiros have to be within shiv'im ameh v'shiyuraim of another chatze. Is there any minimum population that you have to have? So the Gemara in the first perek in Sanhedrin talks about ir hanidachas. How many how much population do you have to have in the city that should have the status of an ear to be able to be subject to the dinner of the Ir Dahas. So, we pass over there population of 100. By Ir it's a minimum population of 100. Then there's a maximum. If there's too many people, then we don't burn down the whole city. You don't destroy the whole city. Even though worship the Zara goes in the dinner fashions in Darshan the cooler you always Darshan the cooler. So, you say Ir Dahas Like this here we hear Ir Velo if it's a big metropolis that then does not apply. So, the more gives a a maximum. By if you just talk not talking about dinner talking about an ear. What what are the what's the dinner of an ear? So, there's no maximum. But all the all the houses have to be within Shiraim of each other. Otherwise, it's a different city. So, that's one difference between what's in the Gufi as opposed to Thomas Maga that the prohibition of entering um the Har Bayis only applies to those after my only Gufi. What is the Mace when there is the whole Har Bayis even at the same time even to take a Mace into the Har Bayis but the Rabbanan they introduced Thomas. >> [clears throat] >> What else might be a difference between Thomas Thomas Maga and Thomas only Gufi? So, Thomas writes in a few places that the dinner that based on a mission in Sokin that sometimes if the Zibur is then you bring a carbon above the and everybody eats it eat the carbon with for Zibur is only. So, so the mission says Thomas Thomas Thomas Maga only Thomas Maga but if the but if the people have Thomas only Gufi then you don't say Thomas with the city. only Thomas that's it. They said even limited further things that Thomas only Thomas even Thomas a touch another person who's who's a dummy. So even Thomas it's only by Thomas May. The sun the first need has third committee. Between Thomas May. This is not sure whether the rules and regulations that we had the other day that's the villain. That something should something that these only apply maybe the only apply to Thomas May and they don't apply to Thomas for sure they don't apply to Thomas May. That's for sure. If there's a ticket the person is a that's not called the Thomas because the doesn't become anyone else who's I touch a become I become a become a become Thomas. But by even if you have the you don't become till the basket that you don't have a Thomas is not a Thomas is a fake. He's tall is there a to declare him as or is there no declare him the two are fake I'm not busy tell me a tour. So that's for sure that's not called a Thomas. I don't know what that is. That's the sun the first and cooler. That by for sure. The rules of competition don't apply. The maybe that applies to the whole category of tumah and yos and all the muguf. So that's a machlokes in the Rishonim in Bava Kamma, in the first perek in Bava Kamma. Then there's a fourth nafka mina on the level of the Rabbanan. Then you get the challas chutz la'aretz. Min ha'Torah challah is only in Eretz Yisrael. And the Mitzvah is d'Oraisa. We learn the Gemara in the second perek in Chullin. Challah is Mitzvah d'Oraisa in Eretz Yisrael and it's only d'Rabbanan because there was no Beis Ha'Mikdash. The first time when they came into Eretz Yisrael and they built the Mishkan, it was Beis Ha'Mikdash. But then the Kedushas Ha'Aretz was battalah during the seven years of Golus, battalah. So when they came in the second time, there was a lack of uh of Beis Ha'Mikdash. So the Gemara says, therefore challah in Eretz Yisrael today is only mid'Rabbanan. So challas chutz la'aretz is a d'Rabbanan on top of a d'Rabbanan. So the Gemara in Bechoros in Daf Chaf Zayin also has a whole list of kulas one after the other that only applies to challas chutz la'aretz. I remember years ago, the first time we visited Eretz Yisrael. When I was a student, they didn't have the system set up that everybody goes to learn there. So once every couple years, there was a summer I went out there. It was not a program for Americans. Some of them went to Chevron Yeshiva. When they had the riots in Chevron, they killed some a whole bunch of talmidim. A whole bunch of boys who were graduates from Yeshiva College who were killed by the Arabs in 1929. But uh I [clears throat] wasn't born yet. So I remember the first time I visited Eretz Yisrael in the summertime. So the a lot [snorts] of the Yeshiva ship boys doesn't learn the Brisk and the real the real Yeshivas there. So they didn't trust the Rabbanut and the Hashgacha. So they buy a bottle of soda, so they would be mafresh their own trumos and ma'asros. So what they would do is they drink the whole bottle till towards the end. Oichel b'lo So, he has all the dinner Shabbos once in a while on the footnote he goes on a tangent and he talks about something else. So, when he talks about how precious mice and Shabbos he writes that it's improper what the boys think is okay that's only dinner doesn't apply the tumor this mice and so >> [clears throat] >> doesn't doesn't apply to other other case it's a special cooler colors and more has a lot of coolers. So, the more says colors Tommy is not allowed even though the colors Tommy a coin is permitted to eat it even though the coin is Tommy if he but if he's Tommy to my also the mcgruffy then he's not allowed to eat it a difference been again the colors lord. So, if the tumor if the colors Tommy that's too much my God. It is not too much mcgruffy by the color. But but if the coin [clears throat] is Tommy if he's Tommy to my other mcgruffy not allowed to eat colors lords. What's the dinner of a ball carrier a man becomes a ball carrier. So, ball carrier is a too much rear makes him into an alpha tumor is that too much rear mcgruffy or maybe you should say there is no such thing that a ball carrier is Tommy. The deeper is Tommy so when it comes out of the body and it's touching the body me by hoods that's my God so the ball carrier is a regional tumor. So, that's a major a regional tumor. The demand the first stuff about the comments on the machine that they don't get test the first comment is on the first comment about the comment. So, the more quotes on mission over the tumor a share is by there about Tommy may so the sheet of this is quotes the rush from what is it say over the tumor a share is by about Tommy may and bases are they a voice out too so the one who goes to the funeral becomes an offer to them. When you become a tumor, the tumor always goes down a madrigal. That's what the more calls on the first bottom of the bottom of the first some don't get pissed the first time. So it says by by the second You have obvious and told us of obvious and second you have told us so told us and coyote to them. But by tumor you have obvious and told us and told us told us and love coyote to them. Why how come it's different? So there's a famous say fair and Baba Kama called the necklace David of David table was a tournament of a prime of a larger now from the first time meeting of the larger now you should even and he was invited by a prime of a larger now he left the Shiva and then he was invited to come back to give Shiva in the Shiva doing the lifetime of a prime of a larger So on the first Gamara on the first page in Baba Baba Kama the necklace David has a famous part. It's it's true. It's a fact. He says obvious obvious music in of four categories. So I bought my dad these are categories. So told us and coyote to them told us means things that is sufficiently similar to the of is a mama thing as the same thing as the of so of course it's going to be told the same coyote to them. It's going to have all the same thing in the same of. But told us by tumor doesn't mean that they're a category. Told us means I went to a funeral I was couple of them are from the maze then I go after the funeral I go I meet you and I shake your hand. So I was my couple to them from the maze then I transmitted to me to the next person and he touches food and he transmits the food that to me to the food and the food touches my shaker and the food is become the my shaker so there it's told the same love coyote to them. It's a different concept of told them. Told them means when the tumor is transmitted it always goes down a madrigal by definition. It has to be told the same. Lav kayetz bahem. Tosfos says the kasha this is bikius. This is Bava Kamma daf based on the base. And base of Talmud in Brooklyn they go over they used to go very slowly. I'm not in touch a long time already. Used to go very slow. So the holy yeshiva was on something like ten zeinim at all of us and and and erchin I think. I forgot and me'ilah they were learning the eilah. Holy yeshiva was on amud aleph. One of the boys was learning on the base and he said bikius he's learning bikius. He's up to amud base the holy yeshiva was on amud aleph. Okay. So Tosfos there has a kasha. The Gemara seems to have a klal that by tumah has to be told the same lav kayetz bahem. Because the toldos by tumah means the tumah is transmitted from one to the other to the other to the other. So whenever the tumah is transmitted it goes down a madregah. Has to be always told the same lav kayetz bahem. It loses in transmission. So Tosfos has a kasha but yet sometimes told the same is kayetz bahem. There's a din of cherev harei v'cholo. That's in parshas chukas. When you have the dinim of tumas meis. If you touch a meis the meis is av avos hatumah so if you have a kaval tumah from a meis you'll become an av hatumah. So what if the meis touched a cherev? If the meis touched a kli mateches? There's a machlokes Rishonim that's not in this week's that was that's in chukas. If the meis touched a kli mateches that's a machlokes Rashi and Tosfos and machlokes the Rambam and the Ra'avad. When do you apply cherev harei v'cholo? So here in the Shach and Yoreh De'ah quotes it in siman about tumas kayanim. So some Rishonim say it only applies to kli mateches and others say it applies to begadim and applies to tables and it applies to every kli except for kli cheres. It's a major machlokes Rishonim. So let's say and the mace touches a clay >> [clears throat] >> vessel. So, the clay vessel becomes a vessel of impurity. And if I touch it, I become an impure vessel. So, you see a case where they told the same is the same as the mace. Is that a violation of the rule that has to be told the same? Is that a violation of the rule that has to be told the same? Not the same as the mace. by by tumor. So, the answer says it does go down a little bit because a cannot make another So, one down a little bit. Didn't go down as much as it usually goes down. Usually, a person who touches a mace becomes an impure vessel. It does become impure. Here, the becomes impure. But, it's not the same level. It's not still not the same level as the mace. Mace can make a and the can make another vessel. So, the cloud is that by um told the same told the same are um by tumor have to be the same. How far does the tumor go? So, you have the mace as an impure vessel. Someone who attends a funeral is impure from the mace and becomes an impure vessel. Then, he touches, let's say, food. So, food even after the There are four things that are impure in the whole wide world. Four categories, I think. All of them are That's in chapter 101. Four things in the whole wide world. Four categories. All of them have a pool. Clay vessels don't have a pool. So, it's not going to be the same. All of them do not have a pool. Even though if you have water that became impure and they got wet. So, Rashi always explained how it's not the same as All of them do not have a pool. They have no pool. So, the the So, the Gemara the the very end of Eruvin, the Gemara has a cloud based on Sukkot that Kohanim She'ain lo Tahara Mikvah ain anasa av hatumah. All the Mikvah'im who can have Tahara Mikvah so, they can become an av hatumah. But, Kohanim Mashkin, even if they're in the oilam ha'mes, someone dies and there's Kohanim Mashkin, you don't say the basis of the avos hatumah. So, the Kohanim Mashkin are mekabel tumah, they become an av hatumah. No, only all the Mikvah'im can become an av hatumah. Kohanim Mashkin can become an av hatumah cuz Kohanim She'ain lo Tahara Mikvah are the same kli cheres. Kli cheres has no Tahara Mikvah, so can't They can't become can't become an av hatumah. So, if there's a mes there, it it makes it a rishon letumah. Makes the kli cheres a rishon letumah. So, let's say a person attended a funeral, so the mes is av ha'avos hatumah. The one who attends becomes an av hatumah. Then, he shakes hands with someone else who wasn't at the funeral, so he makes him into a rishon letumah. The rishon letumah touches food, it makes it into a sheini letumah. So, by chulin, that's as far as it go. But, if it touches trumah, then you have even a din you have [snorts] even a din of shlishi letumah. Then, if it touches kodshim, there's a din of revi'i bakodesh. It goes till revi'i. And then, if it touches parah adumah, then the din becomes But, this is only midirabanan. These are only midirabanan. Then, the Torah only goes till till sheini. And the shlishi and revi'i and chamishi, that's only midirabanan. This machlokes is a rishon that I mentioned before regarding a ba'al keri that the Gemara on the first daf in Bava Kamma quotes a Mishnah from Taharas avos hatumah sheretz vashichvah vazera. Avos hatumah are the shichvah mukebeles and the quotes from the rush. The rush me shots wrote a commentary on Mishnah is coach Taurus. Um. So the Taurus and Zeraim. So the So the rush is quoted as saying the Shiva Zera is an Avot about the bulk areas originally to me. You know the we shall disagree explicitly they hold it's not so. So that's the seems to be contradictions in in Gemaras. So that's what some of the earlier get down on the thought that it's not only a Mahloket of Rishonim it's a Mahloket of Tanoim. There's a knockout safer on Taurus. I forgot the name. The two he has the safer has the text on top is the Hakdamot of Rambam to say the Taurus from the Pirush of Mishnayot. One of them as kill him made a comment here years ago that if all we had from the Rambam is his Hakdamah the and the Pirush of Mishnayot to say the Taurus we would have known that he was the God Lord of his generation. The Hakdamah to Korban is also fantastic. He puts everything all together. So the text of this safer I forgot the name of the safer. The text of the safer on top of the page is the Hakdamah of Rambam and Pirush of Mishnayot to say the Taurus and then he has on the bottom of the page two commentaries. One is a Mahaneh one is Parpar. That's in the Haftarah of this week. We have two half We have two seders this week. Tazria and Metzora. So there two Minhagim in in Avudraham when you have Mechubarim two seders do you say the Haftarah from the first parsha or Haftarah from the second parsha? So in Sefer Shulchan Aruch our practice usually is that Rubah the Rubah that we say the Haftarah from the second parsha. So the Haftarah from the second parsha >> No. A name this after from the first part from Tazria talks about Amanu Farpa. Those are two rivers in in Aram. Who was it Sarto Amel Aram became become a Metzora and he went to Alisha and Naver and Alisha and Naver told me should bathe in the Yarden and his sickness will be cured. And he said, "What am I going to bathe in the Yarden? I bathed already in Amanu Farpa, the two clean rivers, cleaner than the Yarden river and it didn't get healed." And then the Naver said, "Just listen to what I told you." He did and a miracle occurred and he got cured. So, the two Perushim in this safer on the bottom of the page are Amanu Farpa. I forgot the name of the safer though. So, he suggests Main after. Main after, yes. Main after, not to be confused that there's another safer Main after from a later commentary on Yevamos. That's a different safer. But Main after on Paris also legend that his grandfather Prime had the Main after on his desk all the time. How could be all the time when he's learning Sugas? There's very little Paris there. I don't know. That's what he said. He had it on his desk all the time. He used the Main after extensively. It's a fantastic safer. So, the So, the Main after suggests that it's probably a Machlokes Hatanoim. What about Keri'as Shema Rishon Letuma? Same thing Rabbi Chaskel Abramsky. He was in He just He was in my lifetime. He was alive. So, he wrote the commentaries on on the Tosefta. So, he he wasn't as big as the Main after, but So, was a prominent Rabbi. So, he also thinks that it was a satanoi. There's no way around it. It has to be a satanoi. When a person is um a he has to go to mikvah to become tahor. Usually, you go to mikvah, you become tahor. You have a choice. The said it was in I think it was in last week's The said you can my and a boy mikvah my tahor. If a person is tahor, he has the choice to be either in a mikvah Mikvah means the water is covered with it's stagnant. It's standing still. If it's If it's rolling down a mountain side, if the mikvah is Let's say it's pouring outside, and and there's water all over the place, sloshing all over the place, but it's it's it's not standing still. It need The water of the mikvah has to be in a crack in the ground, a That's called The water has to be uh The shouldn't be That's a there is a So, that's a mikvah. So, if you in a mikvah, you become So, if you in a is also good. The is If the source of the water is from under the ground, then has a of a source of the water is the rain or the melting snow on the all winter long the snow accumulates on the mountains and then it comes spring time and the sun is shining and it's a 90° outside, so the snow is going to melt. There's going to be tons of water rolling down the mountain. So, that's not acceptable. That's a then. That's made is no good if it's Only if it's made of from under the ground. The water from under the ground also comes from the rain. The know that there's a water cycle. There's only so much water in the whole wide world. So, all the water from under the ground is also So, that's the question. How How far does it have to roll under the ground and then shoot up again that it should be considered a then? If it just landed on the ground and it shoots up 2 in later, that's mega shaman. That's not acceptable. That'll be So, that's a discussion. That's a serious discussion and serious Boston. So, all the have a choice either to be on a to be on a Mayan. That's the I think last week said I think except for the of. And this week said it says if a man is a he has to be on Mayan. Mayan means a Mayan. If he's on a he's still like before. What about a of Does a need Mayan so the doesn't say. But the came up with such an idea. So, on the in quite a few places around three or four places quotes the and he leaves it like that that has to be on a Mayan also. In another three or places quotes the says that they're wrong. That it's against it's the of the the first of the has and the of the and the has more so it's against it that the needs Mayan and the does not need Mayan and the points to that. Quotes the gave a wrong they said that a needs Mayan. Today we treat there's a difference between a and a of. >> [clears throat] >> So, a of who does not need Mayan. The only said that a of has the same as a of that need Mayan. So, the says it's against it's it's not correct. It's not right. The we're talking yesterday about the of the of. So, the first half of the of the was the Thomas of them. On the of them. Then the second half of the safe I Yasha is chuvous that he wrote. The talmidim to other contemporaries of his. So he has a letter is not a chuvous. He has a letter to the Rabbeinu Meshulam. Rabbeinu Meshulam was a talmud of the Rabbeinu Tam. And then he graduated and he moved off and he took the rabbinical position somewhere. And the Rabbeinu Tam heard stories about him that he's doing crazy things. So he sent him a letter, you can't do that. It's Can I get a din? So one of the things he heard that he came up with a chiddish based on the psukim. It's a good It's a good insight. It's in the Torah. It says if you have a baal keri it says it says v'rachatz says basar bamayim. If you have a zav no, if you have a baal keri it says v'rachatz says kol basar bamayim. And if you have a zav it says v'rachatz says basar it doesn't say kol basar. So the Gemara has a comment on the word v'rachatz says kol basar that in order to be tovel in a mikvah you need 40 se'ah. Why? Am mayim shekol gufo al bahem b'vas achas. You have to be able to submerge your whole body at one time under the water of the mikvah. You can't stick in the right leg then the left leg then the right arm then the left arm then the chest and the back then this side of the head that side of the head. You have to be tovel the whole body b'vas achas. So that's learned out from the word kol basar. Mayim shekol basar al bahem b'vas achas. But by the zav it doesn't say kol basar. So Rabbeinu Meshulam came up with a chiddish that whenever anyone the zav needs mayim chayim. So whenever you have tvilah b'mayim then you can be tovel one limb at a time. But when you have tvilah b'mikvah has to be kol gufo b'vas achas. Rabbeinu Tam said that's scandalous. That's not true correct. There is no such thing. It's not good b'na Torah. So Rabbeinu Meshulam sends him back a letter, I didn't say it's good. I said from the lashon of psukim the shittur shall nikra it would appear like that. So Rabbeinu Tam sends him a letter like that. He said, "You're not allowed to say that." Not allowed to say that Pshuto Shone Mikra is like this and it then is not so. And Amikah Yitzchak Mi'Dei Pshuto, whenever you have a Pasuk, you have to follow the simple reading of the Pasuk. The Drashos are certainly Amis. The Gemara says in Shabbos, the Gemara tells one of the Amora'im had a Rebbe who learned all of Torah She'Baal Peh. He learned all of Talmud Bavli. And one fine day, the Rebbe said to him, "Danny, say, where did you get that from?" So, he said, "Amikah Yitzchak Mi'Dei Pshuto." So, the Talmid never heard of that. He thought that the only thing that's binding are the Drashos of the Torah She'Baal Peh. And Pshuto Shone Mikra, we ignore. The Gemara said, "We don't ignore it. You have to follow the Pshuto Shone Mikra." So, that's why Rabbeinu Tam writes a letter to Rabbeinu Meshulam. He says, "You're not even allowed to say this by way of giving a Shiur, to say that the Pshuto Shone Mikra is like this and it then is not so. If Pshuto Shone Mikra is like that, then you should follow Pshuto Shone Mikra." So, he was upset. That's the problem with the Pirush Rashbam. The Rashbam is the older brother of the Rabbeinu Tam. They were both grandchildren of Rashi. So, the Rashbam learned with [clears throat] Rashi. And the Rashbam on Chumash, he always writes Al Pi Pshuto Shone Mikra. He writes wild shots in and it's not correct L'Halacha. Halacha L'Maaseh. So, what did he write such a wild shot for? What do we need his Pshuto Shone Mikra for? I think that Rabbeinu Tam probably would be upset about the Rashbam's commentary on Chumash also. Anyway, that's the Rabbeinu Meshulam had a deal. Interesting deal. But, by the Ba'al Ha'Keri, where he can be Toivel in a Mikvah, says the Brochah since Kol Ba'Sar Ba'Mayim. Kol Ba'Sar Mayim She'Kol Guf Ha'Ba'al Ha'Keri Ba'Mayim and by the Zav, because he needs Mayim Chaim, that's why it doesn't say Kol Ba'Sar, right? So, the Rabbeinu Meshulam said, "The Pshuto Shone Mikra means that you don't need Kol Guf Ha'Ba'al Ha'Keri Ba'Mayim. He can stick in a limited time." It doesn't make any sense. What's the difference between a zav and a zova? What's the difference between a zova and a nida? A zova and a nida. So, the the nida has the reias dam the eis nidosa, when it's expected. And the zova has the dam below eis nidosa. When is When is eis the When is low eis nidosa? So, the Gemara says the yural of yom shebe nida le nida. So, So, there are many Gemaras that indicate that yural of yom means like this. >> [clears throat] >> When a girl starts having a period, so, the first time she has dam, she becomes a nida. She's a nida for 7 days. >> [clears throat and cough] >> Then, in the 11 days immediately following the 7 days of the nida, she has the opportunity if she'll have dam then, that she has dam straight 7 days in a row and the next 3 days also. So, she becomes a zova gedola. If she only has dam 1 or 2 days, she becomes a nida for 7 days. Whether she has dam all 7 days or not, doesn't make a difference. So, if she only has dam in the next Let's say she has dam during the 11 days that follow the 7 days of nida, not on consecutive days. She has day number one, day number three, and day number seven. So, Tosefos in nida quotes the Rav Saadia Gaon's commentary al HaTorah that he writes that the woman will become a zova gedola. She needs shiv'a neki'im. And they say "With all due respect to Rav Saadia Gaon, it's against the Mishnayos." The Mishnayos say that there is not so. She only becomes a zova if she has 3 days in a row in the yural of yom shebe nida le nida. But, the yural of yom in many Gemaras says yural of yom shebe nida means only the first 11 days immediately following the 7 days of Niddah. Then when she becomes and when I shall have the next three year and I shall have the next three year after after those 11 days, the next three year will be a Niddah for 7 days and then the next 11 days following the 7 days she has the ability to become a Zavah. So if you have three consecutive days in the Yurala Yom she becomes becomes a Zavah Gedolah and you need Shivah Neki'im. And if she only has dam one day or two days in a row, then she's only a Zavah Ketanah and she only needs one Yom Naki. And then the Pasuk says after the Zavah Gedolah let's say needs Shivah Neki'im, she has to make Bedikahs to make sure that she has Shivah Neki'im. So it says "Va'achar Titaher." "Zavah she has Yomim." "Va'achar Titaher." She needs Shivah Neki'im. What is "Va'achar Titaher?" She should say "Va'achar Titaher." So the Gemara says "Va'achar Titaher even if it's the morning of the seventh day, if she makes a Bedikah and she sees that there's no dam and she goes to the Mikvah, we apply the rule of Miksah Sayom Kulo. That is the source of the institution of Miksah Sayom Kulo by the by the Zavah Gedolah. "Zavah she has Yomim." She needs Shivah Neki'im. "Va'achar Titaher." "Va'achar Maiseh Titaher." After she does a Bedikah on on the on the seventh day of the Shivah Neki'im and she goes to the Mikvah, then she's Tahorah. She's Tahorah. Where do we apply that then Miksah Kulo? We apply it to Avelus. If a person is in the middle of Shivah, someone comes the morning of the seventh day, so we say Miksah Kulo. Comes the morning of the 30th day, you say mixas ayam kukulai. What about yud bais chodesh? When it comes the last day of the yud bais chodesh, you all say you say mixas ayam kukula. So the Shulchan Aruch you do not. It doesn't apply by yud bais chodesh. Why not? So the official explanation they give in Shulchan Aruch is that shiva and shloshim, the din was instituted 7 days, 30 days. Yud bais chodesh was instituted in units of chadashim, not in units of days. You're not working with the units of days. Whenever you're working with the units of days, then you say mixas ayam kukula. When you're working with units of months, then you don't say mixam kukula. That's the official explanation that they give in Shulchan Aruch. It could be that there's another explanation. That how come you not say mixam kukula by a nida? The Gemara says in psachim, so Gemara psachim that it it doesn't apply to nida or yoledes. Cuz by the yoledes it says if the yoledes has a baby boy, she's tamay for 7 days. If she has a baby girl, she's tamay for 14 days. And the Gemara says ki may nida is the voice of titma. She has a din like a mixam kukula, so too by a yoledes, you don't say mixam kukula. When when do you say, when don't you say mixam kukula? So the pashta says >> [clears throat] >> you only say mixas ayam kukula. What was the drasha that the tanain made? So for the shiva samay ba'achas tita, achas ma'aseh tita. When she does a ma'aseh on the last day, so by a zava, you have to make bedikas. The safala shiva samay, safala that doesn't mean counting the peh. It means she should make bedikas to know that she has shiv'ah neki'im. So, there's one opinion in the tanoyim that she has to make a bedikah every day of the shiv'ah neki'im. L'chatchilah we do that, but that's not me'akev b'di'eved. L'chatchilah you need a bedikah every day, and b'di'eved um even if you only made one bedikah, sometimes we would be meikel. L'chatchilah the more correctly she make at least a bedikah the first day and the last day, first day and the seventh day. But if it's a big shas hakrach, then we we are then we make like the other opinion in the gemara that one bedikah is also good. But if you want to apply mikvah on the last day, then everyone agrees you have to make a bedikah cuz there's tita, achah ma'aseh tita. The person has to do a ma'aseh in order to terminate the the tum'ah. So, the ma'aseh is you have to make a bedikah, then you say mikvah. So, by a niddah, you don't have to have you don't have to have shiv'ah neki'im. You don't need any bedikahs. You just need a bedikah before this Let's say a woman is a niddah, she has Today's Thursday, so she starts as a re'ah as niddah today. You don't have to make any bedikah. She can have a dam till Wednesday next week before shki'ah. If she's going to continue to have dam after shki'ah, she'll become a zavah k'tanah. Then she'll have dam the next day, she'll become three days in a row and a row, she'll become a zavah g'dolah. So, you just need to have s'tarah at the end of the seven days. He may need also the seven days of niddah. He need a bedikah to make sure that there's no dam afterwards, but you don't need a bedikah cuz he need a yom naki. Just want to make sure that she didn't become a zavah k'tanah. So, the only times I make some cool after something to do, it doesn't happen by itself. So, that's why by [snorts] a niddah, there's no kiyum. There's nothing that you have to do. So, therefore you can't say mix apples and oranges. So, the same same is true by avelus. In shiva, the the avelus there are three levels, shiva, shloshim, and yud b'shloshim. So, in shiva, there's a requirement for an evil merubah. >> [clears throat] >> If the evil merubah is so annoying, let's say a person not allowed to bathe in shiva. But, people today bathe so often. And if it's hot in the summertime, you're going to be perspiring all day long. You're going to be itching and scratching. Going to be annoying. So, whenever it's whenever it causes tza'ar, whenever it it's it's very annoying, that's more than the halacha requires. So, then then you're allowed to bathe, even in the middle of shiva. If it's mitzta'er, you're allowed to bathe. So, in in shiva, we need an evil merubah. But, once it's worse than the evil merubah, mitzta'er, then it then it's muttar. In shloshim, you need an evil b'miktzas. You have to do an evil b'miktzas. But, once it becomes evil merubah, then you're permitted to violate. Let's say, during shloshim, you're not allowed to put on clean clothes. So, the person going to wear the same shirt 30 days in a row. The shirt is going to be filthy. Going to be by the neck, it's going to be full of perspiration. By under the arms. And you drop food on your shirt when you eat, it's going to be dirty. So, the Pischei Teshuvah says, even though it doesn't say anywhere, it's a double parsha, that the shloshim all you need is evil b'miktzas. And he's got to wear the same shirt same shirt for 30 days. That's already that enters into the category of evil merubah. >> [clears throat] >> And usually the Pischei Teshuvah quotes poskim. This he writes on his own. He doesn't quote anybody. Says it's a double parsha like that. But, in yud b'shloshim, there isn't no neehug to do. There is no kum b'yaaseh neehug. In shiva, it is considered evil. You have to act with evil merubah. In In shloshim, you have to observe nevu'ah b'mitzvah. You b'seder she just need new tanugim. But there is no nehu b'kumeh asei. It's b'sheida altus. So that's maybe that's another reason why. I think Rav Soloveitchik said that. But it's a very good svara. The only time you say mitzvah em k'kulan when there's a nehu b'kumeh asei. There's a question, why don't we say mitzvah em k'kulan on Shabbos? >> [clears throat] >> When I was growing up, every Orthodox shul had a hashkamah minyan. The hashkamah minyan was for the people who had to go to work on Shabbos. It wasn't for the people who wanted to learn. They didn't want to hear the rabbi's sermon. They wanted to learn daf yomi then. It was for the people who had to go to work. I remember when I was a little boy, there was one baal bos, he only showed up in in shul on Yom Tov. He was never there on Shabbos. And he used to always get an aliyah, make a misheberach for the Gerer Rebbe. And I never understood, where is he all year long? He's not He's never in shul on Shabbos. And so one fine day, Shabbos, he shows up in shul. He gets an aliyah, not Yom Tov. And he makes a misheberach for the Gerer Rebbe. And he says, "Baal bos, another is giving kiddush today in shul because he just became a shomer Shabbos." He felt he has to work for a living. If he he's not going to be m'challel Shabbos, he won't make a living. He He thought it's a safek sakana. Maybe it was. Maybe it was. So that's what the That's what the I never went to the hashkamah minyan. He always davened in the hashkamah minyan. He made kiddush in the hashkamah minyan. Then he went to work. And when he finally was able to switch his job and to become a shomer Shabbos, he gave kiddush, made his misheberach for the Gerer Rebbe again. And he And he gave the kiddush that day. So that's a question. The Ram Mipanu. Fano was a city in Italy. The Ram Mipanu was a Mekubal and he was a contemporary of Yosef Karo. Yosef Karo lived in Safed in Eretz Yisrael when he wanted to print his Beit Yosef and the Shulchan Aruch, he sent it to the Ram Mipanu, he should take care of it cuz there were no there were no Hebrew printing presses in Eretz Yisrael at that time. In Italy there were. The Ram Mipanu has a small collection of Tshuvas, every so often they quote something for the Ram Mipanu. It's not the way we uh it's a different style of learning. So, uh he has uh an essay, he has a Tshuva, why don't we say every Shabbos Miktzeh Yam Kukulay? Go to the Ashkenazi minyan and call it quits, make Kiddush, then go to work. Miktzeh Yam Kukulay every Shabbos and Yom Tov. So, he thinks he only he says a Svara. Usually we have a concept of Mosif u'Mekhalel al haKodesh. You don't want to limit Kedusha, you want more Kedusha, there should be more Kedusha in the world. Mosif u'Mekhalel al haKodesh. So, if you have a day, Yom Tov is a day of Simcha, Shabbos is a day of Kedusha, you want to have more Kedusha and more happy things. By Avelus it's the same, Miktzeh Yam Kukulay. By Tumah, you want to get rid of it as soon as you can. So, it only applies, Miktzeh Yam Kukulay only applies by Tumah and Avelus, things you want to get rid of. They put a person in Niduy for 30 days, the Mishna says Miktzeh Yam Kukulay on the last day of the 30 days of Niduy because Niduy the person observes Avelus on himself. When they put someone in in Niduy a Cherem, he has to observe Avelus, it's if that the the cursing him he should drop dead. And Misha Meis b'Niduyo and if he dies uh and they they never took off the Niduy, so the children don't observe our values. We treat it like a Harrogate basin. Cuz basin put him in need away and he put him in that's a curse. The master the word Harrogate is the same letters as the same letters as the same letters as Ramach. The the male body has Ramach a worm and when he put someone in Harrogate, they want the curse to seep into all of Ramach a worm and the man should die. And if mission is been a doing a basin so cool our own home. It doesn't mean you put a pile of stones in the gala show home. Home is in safe of your show. You don't do that. Put when you have the coffin when you take the coffin to bury him, you put a slab of stone on top of the coffin to demonstrate to indicate that he really deserved to have skilo. And we treat him like Harrogate basin and the children don't observe our values like Harrogate basin. The Gamora quotes the first Baba Rashad Rina. When we show him die, he's supposed to rejoice. So the So that's what the Ramami found out suggests. That you only say mix up by two men by our values or by need away and Harrogate. Harrogate is a curse he should drop dead and so he has to observe our values on himself. The same thing it says the mix up in the second mix up says God of you from Russia have a ruler. So the Gamora said that's a Indian of Neil our values. The the mix up has a case. The Gamora says there are three people one is a mix up and the other two. Bonnie. I forgot who's the third one. I think there's three. But the mix up has a case. So So and we assume Saracens a punishment for his other errors. So he has to observe our values. Usually when a person dies his relatives observe our values. Here the person is observing aveilus while he's still alive. He's observing aveilus on himself like the menudah, like the muchram. He observes aveilus on himself cuz they gave him a curse. Person gave him a curse that he should drop dead. So, the Gemara says that this ain't mix kol. So, that's what the Ramami finally thinks that the only time we apply it by tumah and by aveilus, the same things. But by yuntif, simcha, by Shabbos kedushah, he don't say. Rabbi Yosef Engel quotes this in his Gilyone Hashas. >> [clears throat] >> Rabbi Yosef Engel had a Gemara with a big margin and he used to write all kinds of things on the margin. So, he gave his Gemaras to uh typesetter and they printed everything he wrote on the margin. That's called the Gilyone Hashas. He always has very interesting uh comments. So, he says this is against the Gemara. What the Ramami finally said against the Gemara cuz there's a machlokes in the first perek in the very beginning of uh nazir. Nazir, it says kodosh yihyeh godel paras rosho. The nazir is considered kodosh. And there's a machlokes Beis Shammai and Beis Hillel. What if somebody makes hekdesh betos? Let's say I thought I was a wealthy man and I donate $5 million to Beis Hamikdash or I donate 100 korbanos. Then I find out that the yesterday I lost all of my wealth. They they didn't tell me the good news till after I was I donated a million dollars to to hekdesh. So, Beis Shammai hold that that's hekdesh betos. So, Beis Shammai hold hekdesh betos is chol. We don't pasken like Beis Shammai. Where did they come up with such an einfal? Hekdesh betos is chol. Cuz when you make temurah, you say harei zu tachas zu and I'm not to say that. Once you declared an animal as a korban, you're not allowed to change it. Lo achlin v'einan toldin b'ararah b'tochav. He thought the guy thought he's going to get away with it to switch the Kadusha from this carbon to to the different animal. And then the Torah says he doesn't get away with it, but the new animal this remains Kadusha and the new one also becomes Kadusha. He didn't want that. If he would have done the both be the Kadusha, he wouldn't have said a word. He wouldn't have said it has a zoo. So I see that it's happiness but it was in its house. And they still say that's a different story. Tomorrow is a different story. But happiness with toys is not house. So that my happiness with toys is quoted in the mission in other. They shall I say one becomes another is also a form of happiness and even if he made a mistake. Even if he let's say he he didn't realize he's going to lose his whole plan if he's going to be another. He's a wine taster for a living. He didn't he thought that another has a long hair. And he doesn't go to funerals. He never heard that he not supposed to drink wine. So he become another and he finds out he just lost his job. He can't be a wine taster anymore. That's what he does for a living. So they shall I say that another with toys is house cuz like happiness with toys. And we pass like this hello happiness with toys is not house only tomorrow and another with toys is also not house. Whatever he does so when it's with toys is not house. So yes the table says the tomorrow has a what he say makes the same with another. We pass and you do say. Let's [clears throat] say he was to be another for 50 days. He can't he can't be become another less than 30 days. If he didn't say how long he just said I already know this is done with the years of solution year. But it can be it has to be in units of days. It can't be 45 and 1/2 days. So they say they say 45 and 1/2 days has to be 46 days. It's in units of days. So the din is that on the last day of the nazirite, let's say he says he wants to be a nazirite for 100 days. So on the 100th day he can he can bring the carbonus in the base hamikdash and terminate the nazirite. We do apply mixos ayam kukloy to nazirite even though it's an inyan of kedusha. So it's not like the Ramam Mipanu. Even though there isn't any inyan to be mosef bechalah hakodesh, but you do say mixos ayam kukloy even by nazirite. Even though it's an inyan of kedusha. So that's not correct. What the Ramam Mipanu said is not correct. So when do you say when do you apply it when don't you apply it? So Rav Soloveitchik said the pashut this is like they said only apply if it's a calendaric day. Yom Tov is Yom Tov all day long is Yom Tov. Shabbos is Shabbos all day long is Shabbos. This is a melo a woman happened to have a baby yesterday Tuesday. So so she has a melo. If it's a baby boy the melo is 40 days. And if it's a baby girl the melo is 80 days. If it's a baby boy the first 7 days is in may tuma and the next 33 days is in may tahara. And if it's a baby girl everything is double. The first 40 days is in may tuma and the next 6 shishim um shloshim yamim they should be in may tahara. So the melo is 40 days already that that superimpose on a calendar. Someone dies so then they bury him and then the shiva begins and shloshim begins. That's not calendaric days. Maybe in Beis Shamai they have a calendar when Ploni has to die. That's superimpose on the calendar. Nidui also they put him in niddui today. They asked to observe niddui for 30 days. So, shiva shloshim. That's a melochos that's superimposed on the calendar. But, Shabbos and Yom Tov, the day day is all day long. The Shabbos is all day long as as Yom Tov. So, let's say by shiva shloshim a mishter chosson gets married. So, remember when I got married, I married a girl who was never married before. So, we got married on a Tuesday night. So, then this is leil hamavri. If you get married in the daytime, leil hamavri is Wednesday. You get married at night, so the achronim say that it's Tuesday night. So, I got married Tuesday night. So, Tuesday night is Wednesday. And the shiva shloshim a mishter was over the next week on Tuesday. So, Rabbi Soloveitchik used to give shiur on Tuesday and Wednesday. >> [clears throat] >> So, the last day of my shiva shloshim was Tuesday. And just then, Rabbi Pelayov passed away. Rabbi Pelayov was a rebbe in Yeshiva. He had learned by Rabbi Isser Zalman Meltzer in Europe. And he he was a very old man. And he passed away. So, I was never in his shiur, but he was like a loving grandfather to all the students in Yeshiva. He would always give you an encouraging word. I remember once he asked me to say a dvar Torah at a Chanukah chagiga. So, I said a dvar Torah. So, he came over to me and he tells me he has printed in his safer a teretz on the kasha that I asked, but he says, "My teretz is better than his teretz." I don't think he meant it, but he that's why he would encourage people. He should write it up to the Beis Yitzchok and print it. His The Beis Yitzchok always had his He always encouraged his talmidim. write. They always wrote things in the base hits guy all the years. So he was So I felt bad. So then I got a phone call that he passed away and the funeral was going to be in the in the Yeshiva. They're going to have hespeidim in the Yeshiva. So I came it was the last day of shiva shiv'a mish'ta for me. So I came to the funeral on Tuesday morning and then Rabbi Soloveitchik was going to give a shiur right after the funeral. It was it wasn't going to go to the cemetery. So I went to the shiur. So after the shiur we davened mincha. So whenever there's a chosson you don't say tachnun. So I raised the question, should we say tachnun? Maybe he's saying mik'tzas hayom kulo. Cuz it's a milos, it's superimposed on the calendar. It's not calendaric day. Depends when you happen to get married. I happened to get married on a Tuesday night. So the shiva shiv'a mish'ta ended the next week on Tuesday. So maybe since it's a milos, maybe you should say mik'tzas hayom kulo. So I I don't remember what Rabbi Soloveitchik answered. But Rabbi Genack says, Rabbi Genack was there. So he said that Rabbi Soloveitchik said, the shiva shiv'a mish'ta the chosson is muchlaf to be mesameach his wife. To entertain her. So he says, you're not a ba'al habayis, you're not allowed to really to break off the shiva shiv'a mish'ta by the zava. She's in charge. So she can by the nazir, the nazir has the right to decide. But since by the chosson's shiva shiv'a mish'ta he's meshubad to be mesameach the wife, so he can't break off the the mik'tzas hayom kulo without consulting the wife. The wife wasn't consulted, so so I'm still a chosson. So they left out tachnun. So they didn't say tachnun. That was the shaila. But the whole shaila came cuz that's the din of mixam kekula. Not like the ramam, he found that it doesn't apply to inyonim shel simcha and inyonim shel kedusha. That's why Rabbi Yisrael says that he's not right. The gemara applies halacha l'maaseh. The gemara applies mixam kekula by b'nei Yisrael, even though it says kodesh hiya as a din like kedusha. It only applies to case that's a milah, some din that's superimposed on the calendar. Then it's not mixam kekula. >> [snorts] >> And the opening sugya in the beginning of parshas uh Tazria So it says that they have a baby boy, they do the bris on the eighth day. So the gemara says it said that already in parshas Lech L'cha. When Hakadosh Baruch Hu gave the mitzvah of milah to Avraham Avinu, it says he should do the bris milah on the eighth day. Why is it repeated here? Well, it says it's repeated to tell you that davka the milah b'zmanah is a special kiyum. You're not supposed to postpone unless the baby is not well, then you have to postpone the bris. But the milah b'zmanah is a special kiyum and it's docheh Shabbos. That's why it's repeated. V'yamashmenu b'tzar al asoi, that pasuk tells you that milah b'zmanah is docheh Shabbos. Docheh Shabbos, docheh Yom Tov. But if it's a shabbatic milah b'zmanah, then then it's not docheh. What if it's a What What about Yom Tov sheni shel goliyos? So the Mishnah says if you have a milah shel lo b'zmanah A milah shel lo b'zmanah is not docheh the second day of Rosh Hashanah. Mishnah talks about The Mishnah is where composed in Eretz Yisrael. Most of the time lived in Eretz Yisrael. Some of them lived in other parts of the world. Most of the time lived in Eretz Yisrael. So, um So, they only have they only have the Yom Tov Sheini shel Rosh Hashanah. So, the Mishnah says that a milah shelo bizmanah may not be performed on the second day of Rosh Hashanah. But maybe that's because the two days of Rosh Hashanah is Yomah Arichta Kedushah Achas. What about any other Yom Tov Sheini shel Goliyus? So, that's a machlokes the Rambam and the Rosh. So, the Rambam holds only on Yom Tov Sheini shel Rosh Hashanah is Yomah Arichta Kedushah Achas, so milah shelo bizmanah is not docheh. But milah shelo bizmanah on any other Yom Tov Sheini shel Goliyus is mutar. And the Rosh disagrees. Says, "No, the Mishnah was written in Eretz Yisrael. There is no Yom Tov Sheini shel Goliyus." But what about the nami? It says the second day of Rosh Hashanah. Any other second day Yom Tov is the same as Rosh Hashanah, even though it's docheh. Shte Kedushos Rosh Hashanah is Kedushah Achas, that's a real So, that's a So, that's a machlokes, yeah. Then Rebbi Yehudah is known, what if the baby was born bein hashmashos? So, the Mishnayos have all these dinim. What if the baby was born bein hashmashos? So, you can't do the bris on the bein hashmashos of Yom Tov sheini shel So, you can't do the bris on the Yom Hashmini starting from the earlier day. Maybe it's a milah d'oraysa minah that you're not allowed to do. But let's say you'll want to do the bris milah on this the eighth day starting from the second day. Bein hashmashos. Bein hashmashos of Yom Tov sheini shel So, So, what if the eighth day from the next from the second day will be Yom Tov Sheini shel Goliyus? So, that's a sfek sfeka. Maybe it is milah bizmanah. Maybe bein hashmashos is laylah. Maybe it is milah bizmanah. And even if it's milah shelo bizmanah, maybe the din is like the Rambam that milah shelo bizmanah is docheh Yom Tov Sheini shel only not docheh Rosh Hashanah. Second day of Rosh Hashanah. So that's Mikvah. The The naughty people is vexing. Or let's say you have Caesarean. So the has a summer rain. The says Thomas is the make to make and then you have a dinner with the salad or lasagna. So in America blessed the middle of the house has 24 property. The is a commentary on the big mission. When you have a mission with the Pharisees so they have the mission. So as far as I can see every so often I'll write some of the there. So he says the reason why made it 24 property because the knock I think it's in the house called they describe the color with the when she would get married with weight 24 pieces of jewelry. I don't know where you can put 24 pieces of jewelry. But that's the style. Nose rings and earrings and fingers and everything and necklaces. Everything added up to be 24. The [cough] made 24 for Shabbat the color. You say it's like a color. So made 24 property those are the 24 pieces. So the says there's a whole paragraph there. The blessed the middle has most of the dinner my breast milk appeared there. Doesn't have everything. Some of the dinner must spread out in other but most of the milk appeared. Appeared there. So in the beginning of the paragraph there's a summer rain. What's the dinner if it's a Caesarean delivery? So that we pass that you make to me and then married and then apply. If you have all the if it's the normal way, if it's cesarean, so there's no there's no Torah. So, is there also no of meaning? Cuz it's together with the or not. So, that's so that we pass that's a of them. One of them those two disagree they have no and it's a of them. So, if it turns out there was a cesarean delivery and 8 days later is the of not of the so that will also be a of them. >> [snorts] >> Maybe it is cesarean delivery also of meaning. And if it's a of them all. Even if there's no of meaning, maybe of them all is of them all like the whatever you have of them. of them where where make them uh 100 years ago in Europe there was a famous uh who can go in the of them all. Vision. of them all was a super genius. He can show this is here it's black and here it's white. I'll give you a of them all. He was able to give a of them all everything. He was a super genius. Once they say of them wasn't home. And of them all stayed overnight. The family was there. And then when came back from wherever he was, so he asked knew did you talk to him and says yeah. Says what did he say? He said he said genius things but there's no of them all. He would say explain why that's black and why this is white but he had no of them all that it was so. He would say every of them all in his was so good they were against of them all. So, that's uh So he had he printed this. He printed this. That uh a safic mila shalom b'zmana on Yom Tov Rishon is mutar. You're allowed to it's against the Mishna. It's against the Mishna. Why? Because tzarchei Yom Tov when you learn Beitzah. So it says you're allowed to do melacha ochel nefesh and tzarchei Yom Tov. And if it's a safic People may or may not come. People may come. Some friends said they may pop in on Yom Tov for a meal. So so I'm going to wait till they come and then I'm going to cook the food. They didn't call they they can't call me up on Yom Tov. They can't give me any any mail. They can't call send a telegram. So how am I going to know? So if I'm I'm afraid people want to come. They have to bake cookies and have to cook flesh just in case they come. So whenever there's a safic tzarchei Yom. So tzarchei Yom is also tzarchei Yom. So that's what he thought. If you have a safic mila b'zmano maybe you'll safic mila b'zmano should be mutar on Yom Tov Rishon. But it's again he said it's against the Rishonim but he thinks it's against the Mishna. Not against the Rishonim. Against the Mishna. They tell the story that uh the Chazon Ish when he was a teenager wanted to learn in a yeshiva. So he said he he figured I'll try out Ponevezh Yeshiva. So they were learning Kiddushin. So Reb Betzalel Ponevezher got up and he gave a shiur on the Gemara Kiddushin. One talks about uh eved ivri nirtza. So the so so Reb Betzalel Ponevezher gave a shiur in the Beis Medrash that when they do the retzi'ah the last minute on the last day of shisha for 6 years and have an every is selling for 6 years and after she she goes free. So for the Gamar would appear that in order to become near to has to be a half day so that he should have a lot of say he doesn't want to go free. That should be the last minute on the 6th day. So the Hazon Ish knew that that was wrong. I thought that that was partial shot in Gamar. I thought that this was right. I thought that's what it said in Gamar. The Bais Din upon the vision said that's what it said in Gamar. So the Hazon Ish knew that it was wrong as a teenager cuz the opening Mishna opening Mishna in Shkalim says that the Ahad b'Adar writes in the second Adar he do the Bais Din puts advertisements in the newspaper and whoever has an every day he might do it here he take care of it on Rosh Chodesh Adar. Everybody brought the purchased their every day every on the second day of Adar 6 years ago. So by everybody Rosh Chodesh Adar is the last day and the last minute and the last day. How can it be? So you see it's sometime towards the end. It doesn't have to be the last minute of the last day. So he took the Gamar Pesachim usually has Shkalim printed in the back. So he was in the Hazon Ish was in the Bais Medrash in Ponevezh Yeshiva. So he took out a Gamar Pesachim and he mish toffed to the first Mishna in Shkalim. He walked to the front and he put it on the stand. Bais Tzalel had a Gamar Kiddushin on the stand. So he put the Mishna in Shkalim and he and he walked out. And he decided this time I caught him. He made a mistake against the Rov of the Mishna. Next time I'm not going to know that he's saying falshe Torah. So he said he made up he's not going to learn there. Then he wanted to learn in Baruch Chaim. So he realized he won't be able to be near there in Rosh Chodesh if he learns Baruch Chaim. So he he didn't go. So he learned at home. He learned by himself. So he only grew up to be Hazonish. He didn't have any assistance in the Yeshivas. He used to ask him any when he lived in Bnei Brak, what does he do for entertainment? He just sits and he learns all day long. So, they said, "The boys from Ponevezh come and they tell me their playder. They say silly things. That's my entertainment. When they tell me all their Everything they say is all wrong. That's what he does for entertainment. He listens to them." Anyway, Hazonish has a lot to say about everything. How do you translate the words in the possuk "Tashivenu meito hora"? If she has a baby boy, so you may tell her a 33 days and she has a baby girl, you may tell her a 66. What's the din "Tashivenu meito hora"? So, our tradition has it in the Gemara that Tanoim, even if she has dam in the middle of the 66 days, it's not metame. The Karaites interpreted "faker". Even if she has dam with a mara tohor, it's not red. It's that part of the woman's body always has some fluid there. There's always something there. So, if it's brown or it's or it's a yellow, it's not considered dam. Only if it's a mara oden or shochor. Shochor dinika oden. >> [clears throat] >> So, the Karaites interpreted "Tashivenu meito hora", she's assur la ba'ala even if it's dam tahor. Even if it's dam tahor. Even if it's a mara tahor. So, that's wrong. So, there were communities where they had the meaning that a woman who gave birth to a baby wouldn't go to mikveh. She wouldn't go to mikveh after the first 7 days or 14 days, whether it's a boy or a girl. She wouldn't go to mikveh till the end. So, the So, the the Rambam I think writes that that's a minig from the Karaite. You know, a lot of follow that minute, but there are more quotes that the work communities were were not Karaite, that they followed that minute and there was a reason why. The reason was [snorts] that the mikvahs didn't were not warm water. There are a lot of times they had to crack the ice outside and in order to be toveled in a mikvah, she could get the pneumonia. The woman can get pneumonia. And by your latest, she has to be toveled twice. She has to be There's a machlokes Bishammah Beis Hillel. The melos is either 40 days or 80 days and has two parts. The first 7 days is a may tumah. Even if there's no dam at all, that's it. It's impossible. There's never no dam at all. There's always a bucket full of dam. You You wonder how the women survive when they have a baby. A bucket full of dam comes out and they survive most of the time. Sometimes they don't survive. So, the um So, the Shammai have the opinion the 7 days of the may tumah and dam at all, then the yom metali rachmana and the 33 days begin by themselves. She not If she doesn't go to mikvah, she won't be tahor. But But the 33 days of the may tahor begin right away. It's an af kemina. But then the dam is an af tumah, not a complicated af kemina. And we don't pasken like Bishammah, we pasken like Beis Hillel. Beis Hillel said the yom met rulyah tali rachmana. She can't go to mikvah before the 7 days, but even after the 7 days are up, the yom may tahor don't begin until after she goes to mikvah need both the yom may and the tulyah the tulyah tali rachmana. >> [snorts] >> Okay. So therefore what? We're not finished yet. Hold your breath. So there's there are many disputes between Benjamin and Reshel. And many disputes between Abaye and Rava. So the Gemara makes a statement in many disputes between Abaye and Rava, Rubba the Rubba we pasken like Rubba except for Yael Kegam. What is What does Yael Kegam stand for? So they lamed of Yael is a machlokes Rashi and Rabbeinu Tam. Does it stand for Yomi Mayaim Love, a topic in the first perek in Eruvin, or Lachi Dekora? Or does it stand for Yomi Mayaim Dosan, She'ini Ro'eh Bahem? So the Rabbeinu Tam holds that it stands for Yomi Mayaim Dosan, She'ini Ro'eh Bahem, that we pasken like Abaye. Let's say the first 7 days are Yomi Tumah, and the next 33 days are Yomi Taharah. So whenever a woman is a Yoledet, she has to have Shiv'ah Nekiyim. Mid Derabbanan. You have to learn the Gemara. Mishnah is Mid Derabbanan, she needs Shiv'ah Nekiyim. Min HaTorah, she probably doesn't. It's mostly Rubba Derubba, it's only Mid Derabbanan. So she doesn't Shiv'ah Nekiyim is only if she's a Zavah. She's not a Zavah. She has uh even if there's no blood coming out, which is impossible. Always there's a ton of blood that comes out. Even if no blood, the Yoledet is Tamei'ah. But uh So let's say the first 7 days are Yomi Tumah, even if there even if there would be no blood. So we require Mid Derabbanan, we require all the Shiv'ah Nekiyim for a Yoledet. Can you count some of those 7 days as the Shiv'a Nekiyim? And may they do the Shiv'a Neroyim if she has done all the 7 days, which she usually does have done. You know, that is usually has done quite a while. Quite a while. Every day there's going to be a little done. But um let's say there won't be any done in the last 4 days of the of the Shiv'a Yemei Tum'ah. If there would be such a case, can you count those those days? Cuz the whole idea of Shiv'a Nekiyim is she has to wait she has to wait Shiv'a Nekiyim to be able to go to Mikveh. Yes, she has to wait because she had a baby anyway. She's done with her 7 days even if there's no done. Which [clears throat] is not possible. There's always done. But the din is like that. Even Lady Yevestah, that's how the Gemara goes. A Lady Yevestah there's no done at all. So she she has to wait 7 days cuz she's Tamei anyway. So that's called Shiv'a Nekiyim. Shmurim the Safek of the Shiv'a Yamin. That's called Bedukah Meshurim. De'in Kavul Kol She'asur L'va'alah because she had a baby she's Tamei for 7 days. So that's Makhlokes Avraham. So the Rabbeinu Tam Rabbeinu Tam held that the din is like Abaye there that Yemei Ledah she's Neroyim anyway are not Olin L'sfirah Zivah so so every Yoledes has to go to Mikveh twice. She has to first go to Mikveh to terminate the first 7 days of Yemei Tum'ah. Cuz we poskin like the Shiluv against the Shamah that the Yomi T'vilah L'Rachmanah. There's a Melochah 40 days and has two parts, 7 and 33. There's a Melochah of 80 days. The first 14 days Yemei Tum'ah then the next 66 days Yemei Taharah. And it doesn't switch automatically. You have to have Yemei Utvilah. She has to go to Mikveh the end the seven or the 14 days, and then you can begin to count shivah naki. Then after the shivah naki, then she has to go to mikvah a second time. That That was the meaning by the baalei ha Tosfos, the whole ohr zarua. That's what the Tosfos writes on krisos. This is the Mishnah's krisos and the Gemara's krisos. The whole ohr zarua the meaning was like the Rabbeinu Tam. That a a yoledes has to have stay twilahs because the maylei dosah should have a and my not oylem l'sfiras yosah and we poskin like Beis Shammai, the maylei dosah not over until she has yamei oot twilah. So, going to mikvah once is enough to give her pneumonia cuz it's freezing. The mikvahs most of the time are outside. So, so the women didn't want to have to go. They They wanted to have less as possible. They want to have less going to the mikvah. So, they figured if she'll wait till the end of the 40 days, she won't go to mikvah or she'll wait till the end of the 40 days, the melosis going to be over. The difference between the first seven and the next 33, that depends on yamei oot twilah. She has to go to mikvah. So, you may you may tumah may be 10 days and may taharah will be 30 days. May tumah may be 20, may taharah will be 20. May tumah may be 30, may taharah will be 10. But if you went to the end of the whole melos of the 40, the whole thing is you may tumah cuz you never went to mikvah. It doesn't continue after the melos is over, after the 40 days are up. Then she won't need stay twilahs. If she waits till after the 40 days are up, then she can just count shivah naki cuz the melos of the may tumah is over already. So, they used to not go to mikvah in order not go to mikvah right after the seven or the 14 days are up, so they would save themselves a second twilah. Every time they went to mikvah, they're putting their lives b'sakana cuz it was it was cold water. So that was a common practice in the call it over there where they would do state feeders because of this rather than a time. So that in many communities where they what? They were not the carry heights. That the minute to wait till after the 40 days and 80 days are up and then count Shivani came. Then you don't need state feeders. You'll need the one feeder at the end of the at the end of the Shivani came after the whole molasses over. So then somehow that minute people didn't understand what it's all based on. So they had a minute that you wait [clears throat] till the end of the 40 days. You go to make for that. That doesn't make any sense. That's like the carry heights. Why are you waiting till the end of the 40 days? You have to wait another 7 days after the 40 days. So that's when the Shulchan Aruch they say if your community doesn't have that minute, don't adopt it because the way the minute stands now that they only wait till the end of the 40 the end of the 80 days, they don't wait another 7 days Shivani came. So then the minute is [snorts] on a time that doesn't make any sense at all. But that's that's all in your day. Here the Torah has a din a maysis metame ba'ohel and the metzora'as kosher kames. Where they get that from? Because Miriam was punished with nega tzara'as and Aaron asked Moshe Rabbeinu, "Please pray for our sister al tina kames. Let her not be like a mays. So the Humash could be Aaron never said that. Could be Aaron said something else. But because the Humash records it, the Ramban on the Humash writes that. In parshas Yisro on the possuk Zachor es haYom So he says when the Chumash quotes what someone said it's not necessarily a direct verbatim quotation. Let's say when when Lavan said Malish was os nitna l'cholah gam os. When Yaakov realized that they gave him the wrong sister that he had to marry Leah and he wanted to marry Rachel so he said wait, the shivah is me'anishes, malish was os nitna l'cholah gam os. So the Gemara wants to the the Yerushalmi wants to learn eima rabanan simcha b'simcha from that possuk. You can't celebrate shivah is me'anishes for the second wife if you're still in the middle of celebrating shivah is me'anishes for the first wife. We learn out dinim from the holy tzaddik Lavan. Lavan bikesh l'akor es hakol. Lavan was a rasha me'od me'od. He wanted to kill He wanted to wipe out the whole Jewish nation. Paroh gam bikesh l'akor es hakol and bikesh l'akor es hakol. The answer is Lavan probably didn't say that. Malish was os the Chumash Hakadosh Baruch Hu dictated the Chumash to Moshe Rabbeinu as if Lavan said that. So here also Aharon probably didn't say this loshon altina kamaisa but because Hakadosh Baruch Hu told Moshe Rabbeinu write as if Aharon said that so we learn out the din of metzora's choshen kemais. So the metzora is also metamei b'ohel. But the Mishnah says let the metzora want to daven in shul. So if he's in the city that's mukaf chomos or shuv bein onim he's not allowed to be in the city. Is it a different city? It's a different city. It's apparently it's not the leprosy. They say it's not leprosy. It's not a contagious disease. The reason why he's not allowed to be in a Yerushalayim because of the kedushah. Like a tamei is not allowed to be in a Yerushalayim it's not that it's something like leprosy that's contagious. The Gemara has a sofek a discussion in the Sugya the third perek in Moed Katan whether the metzora has to observe the din of shiluach tamei'im on Yom and Hal Amite when you don't observe a veil is one doesn't observe a veil is a Hal Amite so the sugar the sugar of a tournament and a machina is part of his new God is is not because it's not because it's a contagious disease it's part of a new God is it says because of you for women God of you for women sounds like his garment should be torn the Mara has a dinner let's say a relative dies and the surviving relatives have to rip Korea so let's say he's going to take an old jacket that he ripped Korea on 10 years ago when someone else died and make believe that he ripped it now so the Mara says I raised it the beggar Korea Vishnu amazing he didn't rip Korea on this maze I raised the guys on the Sahara Mesa Mason he's fooling the public into believing that he busy out secret here and he's cheating the maces not ripping Korea for this maze dinners you have to rip Korea for this maze and if he and he he ripped Korea he thought it was his brother turns out that it was his sister the wrong person also I think the Mara says you know he out say you have to know whom you're ripping Korea on so so the Torah to me ma has a suggestion an original suggestion but it's very questionable since the passing says by the material because of you for women it doesn't say he should rip Korea because they should be torn so even if he has an old jacket that's torn from previous occasions he got torn by itself or he ripped when someone else died he's yet say if he wears the God of Korea that's others are questioning whether that's really true is that correct or not so there's a din that the metzora is kosher kemese is metamei ba'ohel. So the Mishnah has this issue. The metzora wants to daven in the shul. So he's going to walk into the shul, he's going to be metamei everybody. Mar says no. But the Yeshayahu Chutz La'Machaneh Moshe Ohel, the pasuk says the metzora is only metamei when he's when he's stationary. When he's walking he's not metamei. So the Mishnah says let him walk quickly from the street into the shul. So while he's walking he's not metamei the others. Then he'll sit in the women's section behind the mechitza. Then middle of the week the women don't go to shul. So he sits in the women's section. But the mechitza doesn't go to the roof. Mechitza only goes so high. And the door is and then there's a door open. The women's section is a different women's section different room. But the rooms are open to each other. So if it would be a mese, the mese is metamei ba'ohel. If if there's a wall and the wall doesn't reach the ceiling so the tumah goes over. If there's a chalon and the if there's an opening from one room to the other, let's say there's a mese in the hallway and someone opens the door so the tumah goes from outside inside. By metzora we don't call it ohel, we call it the metzora is metamei bibi'ah when he walks into the room. So the Menachem Chinuch says why did they change the lashon? Why did they have metzora metamei ba'ohel? The metzora is metamei ba'ohel like a mese ohel kemese. That's what Aaron said. So he says because it's not exactly the same. If the metzora is in the women's section in the shul even though they're all open to each other, they're connected with each other, so the others will not be tamei when he's walking from the street into the section in the shul. He's He's going to be in one room in the shul. When he's walking there's no tumah. If they would be carrying a mese there would be tumah. It's not exactly the same as tumas mese. That's why they decided to use a different expression. They say a metzora a metzora is metamei bibi'ah when he enters room, as opposed to a meis, a meis is metamei be'ohel. They're not exactly the same. There's a din of boiled nidda. A nidda doesn't have a tum'a, and if someone bemeis it, besheg, whatever, he boiled a nidda, says the same nidda so all of the boiled the nidda is tamei'a for 7 days. So the boiled nidda also becomes tamei'a for 7 days. So the Gemara has a braisa Yochal Yala Leragla. Let's say the nidda became tamei'a on Sunday, and today it's Thursday. So he has boiled the nidda on the fifth day. So the nidda only has to wait another 2 days. She became a nidda on Sunday, she can go to mikva motzei Shabbos at the end of the 7 days. So he said the boiled nidda is the same nidda so all of he takes over where she is today, Yochal Yala Leragla, so just like she can go to mikva motzei Shabbos, the boiled nidda also is only tamei'a till motzei Shabbos. So the Gemara learns out from a pasuk that it's not so, that he's tamei'a longer than her. He's tamei'a for 7 full days. Even though she already counted 5 days. So what was the hava mina? What was the maskana? So I never gave it any thoughts. I remember once I'm a distant relative of Rabbi Gestetner, so we used to get together all the time at family simchas. So um So he the way he just said over the Gemara was interesting. That's how that's pashut pshat. The Gemara shaila was the tanai'im wondering when a woman is a nidda, is is it the same level of tum'a from day 1 till day 7? They say every day gets less and less and less. You can't go to mikva before before the night after the seventh day. So does it mean it's less and less till it's so weak on the last day that the mikva will help? But he said, "No, it's the same level of tum'a, but you You to wait till the seventh till after the 7 days are up. So, that was the Hava Mina was it has to get less and less. And if this boy meets on the 5th day, he only he's only going to be Tommy 2 days. He doesn't have more tumor than she has today. Tommy Lima, it's not so. Yes, she has the same level of tumor from the beginning to the end. So, the Rashash in that Gemara points out a Safek. What's the din by Chareiv Aryeh K'cholo? Chareiv Aryeh K'cholo. Let's say something uh Something is Tommy Mays for 7 days and you have to have Hazos Shlishi Shvi'i and then you can be toveled in the Mikvah. That's a person went to a funeral. So, he's Tommy for 7 days. So, usually a Tommy goes to Mikvah becomes Tahor. But if he's a Tommy Mays, he has to first have They have to sprinkle Parah Adumah water on him at least Shlishi Shvi'i. It cannot be before the 3rd day, not before the 7th day. After doing Hazos Shlishi Shvi'i, then he can go to Mikvah and become Tahor. So, let's say you have Let's say you have a person attended a funeral. And he became the Mays of the Av Avos HaTumah. Here the Tumah goes down a Madregah. He becomes an Av Tumah. And it's already the 5th day. He already had Hazos Shlishi and he's going to have to have Hazos Shvi'i in other 2 days of Hazos Shlishi and then he'll be able to go to Mikvah to become Tahor. And then he touches a Chareiv. So, the din is Chareiv Aryeh K'cholo. It takes over the same level of Tumah. So, do you say is it the same as Niddah? That even though it's the fifth day, but it has the same level of tumah from the beginning to the end? But he said, "No." He had a Zos Shlishi, that's partial taharah. He had a Zos Shvii. Cosman said, "Every day the tumah gets less and less till the end." So that was the safek in the Rashash. Rashash raises this safek. So believe it or not, there are some Gedolei Muche think that the wild way is the correct way. That is right. That here there's no pasuk, there's no braisa saying otherwise. So you do say Yala Leragla. That since the person already has Zos Shlishi, and now it's the fifth day, so I'm a lower level of tumah, then I touch a Cheirus Harei'ah Chalal, and normally the Cheirus Harei'ah Chalal only needs Hadashvi, two more days, and that's it, and call it quits. So there seems to be a Gemara like that in the end of the Steipler has an essay on this. He has a sefer on taharah. So he thinks that that side of the Rashash is correct. I don't remember what his way is, but I thought there was a Befeirush Gemara in the end of Niddah that sounds like that. It's a wild chiddush. Okay, let me say one more din. This halacha in Maseches Keilim said this first. Um the dinim of tzara'as begadim. So it says, "Habola Bayis." If you have a a bayis amonuga, the Kohen declares that the bayis is tamei. So it says, "Habola Bayis Kohen Mayis Gerusha." Yitma d'Oraisa, he became tamei. Oichel u'voel bayis she'eichal bayis she'bigadav. If I walk into the bayis for a minute then I walk out, I'm tamei by bigadav and not tamei. The Gemara says, "If I walk in and I'm I'm carrying the bigadim in my hand, so I become tamei right away and the bigadim become tamei right away. But if I'm wearing the bigadim and the bigadim are bottled to my body, I become tamei right away, but the bigadim don't become tamei. Um the god them only become tummy if I'm shy by basket they are killers I don't know about bias. The base is because of I don't know about bias whether the god them become tummy the god them that he's wearing. If he's carrying the god them the god them are boiler bias the second you walk in but if you wearing the god them shoes and the socks and all the clothing so the god them will only become tummy if you are by I can't believe depends I So the time I am saying that I had a tradition means if he show you the killers brass. The killers brass the time that it takes to eat a brass a brass is either four days or three days. What are you eating? It depends what you are eating. If you eating If you eating something soft Sometimes you eating something that's going to get stuck in your throat so it takes longer to eat you have to drink water keep on drinking water. If it has mayonnaise with it that's going to slide down your throat. It's easier. It depends what you are eating. So the dinner is it depends I don't know about basket brass brass mason believe that's what the time I am saying. So they don't give but they talk about a person has to eat on Yom Kippur So I don't know what people but he doesn't have to eat a whole meal together. So if you eat a hot hot is awesome but I don't know but there's no courage. So if you can eat a hot and wait a few minutes and eat another hot and they won't be stopping so that's how I don't know what that is you violated only the there is a hot here. It's less of a to violate a hot than to violate a hot. I don't know what that is I don't know what that is I don't know what that is I don't know what that is we pass I don't know what that is I don't know what that is but it's not as eating a full sheet. So sometimes if a person if the person is really sick and he's pulling out of the sickness then then many poskim hold you just let him eat normally. But if he's not sick, he's an older person, we're afraid if he's going to fast the whole day, he may he may develop sakana. But he's not yet bisakana. But if he is bisakana, then you tell him to eat normally. So if if he's not yet bisakana, you want to prevent him, so so better is to eat pachas pachas mikshiur. So how long is the shiur de'achilas pras? So the Mishnah Berurah holds that some say it's 10 minutes, not minutes, they give shiur. So the Minchas said, "How can you give a shiur? It depends what the food is that you're eating. If you're drinking water, you can drink in in half a minute. You can drink but not rushing. You can drink four kibaitzim of water in no time. It depends what what food you're eating. So he said the shiur that they gave kdei'achilas pras pas chita meisev achal beliftan, that's only for shoyeh babayis cuz he's not eating anything. He's not shoyeh babayis. But whenever you're eating, it depends on kdei'achilas pras of the food that you're eating. After they got that there's even a machlokes of the recent poskim what if he's drinking coffee? And the coffee is hot, so he's sipping it, takes him a longer time to take. But if it would have been room temperature, he would have been able to drink it faster. So they say the shiur tziruf is de'achilas pras if they whatever whatever the shiur is by mashkin of room temperature coffee or of hot coffee. So he said it depends on that particular ma'achal. It's not that there's one shiur de'achilas pras for everything. So that's that Minchas that's important halacha l'ma'aseh. Okay, there's a lot more in the parshiyos. Good. This Oh again, this Sunday morning I have to give a shiur at 9:00 cuz I have to leave. And uh Um in the community here, Bnei Yeshurun community, the rabbi is going back to Europe. He came from Switzerland. He's gone back to England now, and they're looking for a new rabbi. So, this Shabbos they're having a guest, a candidate for the rabbinical position. So, they're going to have a big kiddush on Shabbos morning after davening, where the new rabbi is going to speak, and he's going to give shiurim and everything. So, if anybody's interested in giving their opinion uh who, whether he should become the rabbi, come to the kiddush. There aren't so many people who go to Bnei Yeshurun, so there'll be enough room for the guest. I think you're ready. Have the Dayan Schechter have the the shiur [snorts] itself be the Have the shiur be the Dayan. Okay.